Introduction Santanu K. Patro Scholars and followers of religious traditions alike take a keen interest in learning more about their own traditions and also the religious faiths and practices of their neighbours. Knowledge of other religions helps fol­ lowers to understand their own faith and practice and also to appreciate the people who practise other religions. It aids understanding not only of the religious tenets but also of the religious persons. I hope that as you read this book you will learn to respect those who follow a different reli­ gious path from your own, and that you will gain insights into your own tradition. This book is distinctive in many ways. First and foremost it is written by authors who are specialists in their fields of study. All but one are practition­ ers of their respective faiths, so the book is presented from the perspectives of ‘insiders’. It is unapologetically written by those who consider that proper religious observance can have a vital and positive role in the contemporary world. They have endeavoured to provide an insight into their own religions that explains the historical development and the best expressions of their traditions. Second, the book therefore attempts to bring the approaches of insiders to bear on a subject that remains greatly misunderstood in academia. Written at a time when there is a global rise in interest, it challenges some of the secular assumptions of the study of religion. Third, the book is gender inclusive. As many as four of the essays are written by women, whose experi­ ences, and those of women in general, make a significant contribution to this volume. They have remained conscious of the influence of men in the spheres of religion and, in my opinion, have sometimes been too generous to male endeavour, probably because of their reliance on the interpretations of men. It is challenging to make the book relevant to both students of religion and the followers of religion, to comprehend the ‘inside’ of a religion while making the study of it as an academic discipline. The main objective is to allow both kinds of readers to gain a more authentic understanding of religions. This book does not claim to be exhaustive. The scope and size are limited, and it has not been possible to include all religious traditions. However, I hope that it will encourage you to engage in further reading and to participate in religious activities in order to gain more understanding 1 Santanu K. Patro of those professing different faiths from your own, and enable you to ask questions of each other in a spirit of mutual respect. This respect will stem from a shared acceptance of the flawed nature of our desire to understand God – for all religious traditions fall short of achieving their own high ideals. If this is achieved I think the purpose of writing a book of this nature will have been fulfilled. The academic study of religion The academic study of religions enables readers to gain a more objective understanding of other religions. Knowledge about religion is received not only through discourse and teaching as an insider, but also by studying a religion as an outsider in order to gain a better grasp of other people’s re­ ligions. Students of religious traditions had to work hard to establish their discipline as an autonomous branch of study. They were influenced by the Enlightenment movement in the West and had to respond to students of science who pronounced that religion was dead. Academic study has at­ tempted to provide rational world­views of religious belief and practice. It recognizes that spiritual consciousness exists in human communities. It is possible that followers of religions today may not hold the same world­ view that originally evolved. However, they continue to engage in religion by reinterpreting their faith and religious practice according to the given context. Thus religion is still relevant and vibrant and continues to influ­ ence human society, although assessments about the extent of its influence may differ. Even if some do not subscribe to any particular faith, they are guided by ethical and moral principles that have evolved from, and are defined by, religion. Many academics in the last century thought religion was dying out, but in the twenty­first century there has been greater recognition of its durability and the prominence of its role in most societies of the world. The huge progress made in science and technology has not eroded religion from society. Although secularists and fundamentalists have often portrayed sci­ ence and religion as opposing forces, this view is not held by most religious people. Rather by constantly responding to new world­views, religion has manifested itself in new forms, helping believers to find a new understand­ ing of religion. Chapter 1 of this book examines the development of the study of religion as an autonomous discipline through the evolution of various approaches and methodologies. Since religion involves all spheres of life, its study relies on all branches of human and natural sciences. Students of religions in the last two centuries have contributed enormously to methodology by using anthropology, sociology, psychology, philosophy and theology. A variety of approaches help students of religion to deepen their understanding of a 2 Introduction religion as an ‘insider’, and this in turn helps them to view other religions as understood by religious persons. I consider that religion can only be under­ stood completely when one becomes an insider. Since we cannot become followers of all religious traditions, I recommend that religious persons must allow themselves to be exposed to other religions as much as possible and to hold back on presupposition and judgement. When we try and walk in the shoes of another we develop a different perspective that may enrich our lives and relationship with God. Walking in the shoes of another also puts us in a better position to ask questions. What do you understand by the phrase ‘walking in the shoes of an- other’? How might you do this? Religion and society No matter how secular our society appears to be, religion continues to play a significant role in public life. My own country, India, is a case in point. This young democracy is also the world’s largest, and is home to many reli­ gions and ideologies. As a result, religion plays an important role in social functions. In the Christian West, religion was increasingly understood as a private affair of the individual; many assumed it would cease to exist. Yet re­ cently Western analysts have reassessed their opinion of religion as personal and private, although many still regard it with suspicion. It is my contention that if human community is to survive along with its environment, religion has to be taken seriously in mainstream academic as well as social life. On the critical issue of climate change, for example, religions can have a key role to play in preserving and nurturing nature. If life lies at the core of every faith, then respect and protection are the fundamentals for sustaining life. Practitioners of different religious traditions understand that care and com­ passion for all creatures and the promotion of ethical values and human harmony lie at the heart of their religion. In some parts of the world such claims are disputed by atheists, but a careful study of religious traditions can refute their scepticism. It must be acknowledged, however, that much religious practice in history has not achieved the high ideals found among its teachings. How do you understand your religious tradition as promoting equality and preserving life? How well do followers carry this out? How do you see other religious traditions promoting these values? Can you give examples of religious practice within your own tradi- tion that have fallen short of the best way of living promoted by that tradition? 3 Santanu K. Patro Religion has much in common with the culture of a society. The non­ scriptural, non­philosophical manifestations of religion are present in every culture. Within the value system of any given culture there are inbuilt re­ ligious elements. For example, the social structures – the hierarchy, values and ethics – of a society are determined by religious faith and practice. Core cultural behaviour will carry strong religious currents within it. The subtle interaction between religion and culture may mislead us into think­ ing that culture has replaced religion, but in a real sense religion persists through culture. The institutions and structures may take different shapes, but religion continues to influence and define culture in many societies across the globe. While Christianity is growing outside the Western world, Islam and Hinduism are also now flourishing in the West. They are re­ defining religion by making their presence felt in a area that was previ­ ously almost uniquely Christian. All of them adapt to their settings and are gradually influencing the host culture. It is this ability of religion to adapt to circumstances that enables it to survive and continue in every adverse situation. Think of the social structures and values where you live. How are they influenced by religious traditions? What traditions have the greatest influence? Why is this? There are many who do not want to see religion take public space. Their concerns raise questions about how religion can operate in a secular soci­ ety. A distinction here should be made between the ideology of secular­ ism, which is totally devoid of religious ideals, and secular societies, which attempted to avoid religious criteria for their governance but which are influenced by their religious history and the contemporary practice of the members of those societies.